The Sacred Month Of Dhul-Hijjah & It’s Virtues

The First Ten Days Of Dhul Hijjah The Best Days Of The Year by Shaykh Badr ibn Muhammad al-Badr al-‘Anazy –
From MPUBS.Org

Advice Concerning the First Ten Days of Dhul-Hijjah by Shaykh Saalih Al-Uthaymeen rahimahullah:

Website – 

Ten Days of Dhul Hijjah – Umar Quinn hafidhahullah –

Aboo Suhailah Umar Quinn – 

Virtues And Blessings of First 10 Days of Dhul-Hijjah | Shaykh Muhammed al-Aqeel –

From MiraathPubs.Net 

Righteous Actions in Dhul-Hijjah khutbah by Hamza Abdur-Razzaq hafidhahullah:

The virtues of the first ten days of Dhul Hijja –


Fasting first ten days of Dhul Hijjah –


Our Salaf and The First 10 Days of Dhul-Hijjah by Shaykh Fu’ad al-‘Amri –

From MPUBS.Org

The Month of Dhul-Hijjah –




The First Ten Days of Thul-Hijjah by Moosa Richardson hafidhahullah:

Moosa Richardson – 

The Month of Dhul-Hijjah –


The mention of the Takbīr is legislated from sunset on the night before the 1st day of Dhul-Hijjah – by Shaikh Khālid Ibn Dahwī adh-Dhafīrī –

For more info go to:
Dhul-Hijjah Fatwas - -

Dhul-Hijjah -

Lectures from -

A reminder benefits the believer.


The Inauthentic Story Of The Spider And Doves Of The Cave Thawr. Sheikhunna Ibn Uthaymeen, al-Albani, and Ibn Taymiyyah رحمهم الله 

From the widespread false stories amongst Muslims is the story of a spider spinning the web and the doves placing themselves at the entrance of cave Thawr to deceive those in pursuit of the Prophet (Ṣallallāhu-‘Alaihi Wa Sallam) and Abū Bakr Raḍi-Allāhu ‘Anhu, both of whom took refuge in the cave whilst on the journey of Hijrah to Madeenah.

سؤال : هل عش العنكبوت والحمامتين وارد يوم اختفى الرسول صلى الله عليه وسلم في غار ثور؟

الشيخ ابن العثيمين رحمه الله : لا ، يذكر المؤرخون : أن النبي صلى الله عليه وسلم حين اختفى في غار ثور عششت عليه العنكبوت ووقعت الحمامة على غصن شجرة وهذا كذب لا صحة له ، ولا فيه آية للرسول عليه الصلاة والسلام ينقل، أي إنسان تعشش العنكبوت وتكون حوله حمامة إذا رآه من يراه يقول : ما في أحد ، لكن الرسول عليه الصلاة والسلام أعمى الله أبصارهم عنه ولهذا قال أبو بكر : يا رسول الله! لو نظر أحدهم إلى قدمه لأبصرنا لأنه لا يوجد مانع ، فالعنكبوت والحمامة لا صحة لذكرهما عند اختفاء النبي صلى الله عليه وسلم في غار ثور ، ولهذا يحترم كثير من الناس العنكبوت ، يقول: لا تقتلها ؛ لأنها عششت على النبي صلى الله عليه وسلم ، فإذا كان الوزغ يُقتل ؛ لأنه كان ينفخ في النار على إبراهيم فهذه تكرم فنقول : لا ، العنكبوت تقتل إذا آذت مثل غيرها ، وهي تؤذي بعض الأحيان تعشش على الكتب وعلى الجدار فتقتل ، بل في حديث لكنه ضعيف الأمر بقتل العنكبوت

Q: Is the (story of) the spider and the two doves on the day the Messenger of Allāh hid in the cave of ‘Thawr’ (authentically) reported?

Sh. Ibn al-‘Uthaymeen Raḥimahullāh : “No, the historians mention that the Prophet — Ṣallallāhu ‘Alaihi Wa Sallam – when he hid in the cave of ‘Thawr’, a spider spun a web to cover him, and the dove landed on the branch of a tree, this is a LIE which has NO AUTHENTICITY,

And it (the like of this story) with regards to the Messenger Ṣallallāhu-‘Alaihi Wa Sallam has not been mentioned in any Āyah (of Qur’ān), (Furthermore) any person, if a spider were to spin a web (to cover him) and if there was a dove nearby – anybody who saw that would say: ‘There is no one in here.’

However, with regards to the Messenger Ṣallallāhu-‘Alaihi Wa Sallam, then Allāh blinded them (the polytheists) from seeing him hence Abū Bakr (Raḍi-Allāhu ‘Anhu) said: ‘O Messenger of Allāh !! If one of them were to look at his feet they would have seen us.’ This is because nothing (except Allāh) was preventing them from seeing (them both),

So the spider and doves, there is NOTHING AUTHENTIC narrated regarding them covering and hiding the Messenger of Allāh (Ṣallallāhu-‘Alaihi Wa Sallam) in the cave of Thawr,

Because of this (story) many people respect the spider, saying: ‘Do not kill it; because it spun a web covering the Prophet Ṣallallāhu-‘Alaihi Wa Sallam.’ So if the gecko lizard should be killed as it was blowing into the blazing fire that Ibrāheem was thrown into, then for this very reason (the spider) shall be honored (as per their logic),

So we say: ‘No, the spider is to be killed if it harms, just like other than it.’ And it does cause harm occasionally, making webs on books and on the wall – so it is to be killed (in this case) rather there is even a narration in this regard, but it is weak – with an order to kill the spider; however it is weak.”

● [لقاء الباب المفتوح ٢٢٩]

Sh. al-Albānī Raḥimahullāh also classified this narration as ‘Munkar’ i.e (denounced) then said:

واعلم أنه لا يصح حديث في عنكبوت الغار والحمامتين على كثرة ما يُذكر ذلك في بعض الكتب والمحاضرات

“And know that there is NO AUTHENTIC narration regarding that (story of) spider of the cave and the two doves which is abundantly mentioned in some books and lectures.”

● [سلسلة الأحاديث الضعيفة ٣/٣٣٧]

Shaykh-ul-Islām Ibn Taymiyyah Raḥimahullāh said regarding this story:

هذا حديث باطل كذب

“This narration is a false lie.”

● [مجموع الفتاوى ١٨/١٢٤]

10 Signs You Have No Al-Walaa Wal-Baraa, By Sh. Saalih Al-Fawzaan حفظه الله 

10 Signs You Have No Al-Walaa Wal-Baraa, By Sh. Saalih Al-Fawzaan حفظه الله 

1) Imitating them in dress and lingo

2) Residing in their lands and not moving from their lands to the lands of the Muslims to save one’s Deen (i.e, hijrah).

3) Travelling to the lands of the kuffaar for tourism and vacation.

4) Helping them, giving them victory over the Muslims, speaking well of them and defending their honour.

5) Seeking their aid, trusting them, putting them in positions to know the secrets of the Muslims and making them advisors.
6) Using their calendar instead of the Islaamic calendar and, more importantly, observing the holidays on their calendar, like Christmas etc.

7) Observing their holidays or helping them to make that celebration or congratulating them for their holidays or just being present at their celebrations.

8) Speaking well of them through what they have of material wealth and being satisfied with their behaviour without looking at their deen which is a false deen.

9) Using their names.

10) Supplicating for them and being compassionate to them.

[Taken from  الإرشاد إلى صحيح الإعتقاد و رد اهل الشرك و الالحاد من باب: مظاهر مولاة الكفار ص ٣١٦

Al-Irshaad chapter of Manifestation of Loyalty to the Disbelievers page 316.]

Reciting Faatiha during Marriage or Replacing Nikkah with it – Shaykh Al-Uthaymeen رحمه الله 

Reciting Faatiha during Marriage or Replacing Nikkah with it – Shaykh Al-Uthaymeen رحمه الله
Shaykh Muhammad ibn Saalih Al-Uthaymeen (rahimahullah) was asked concerning the ruling of reciting Al-Faatihah during a marriage contract, it was also mentioned that it has transpired that some of the people have replaced the contract entirely, so they say “I have read Al-Fatihaah upon her” and intend by that that the marriage has taken place, he replied:

‎This is not legislated, rather it is an innovation. ‎Reciting Al-Faatihah or other than it from specific Suwar (Chapters of the Quran) are not to be recited except in places where they are legislated. If you recite it in other than its correct place -as an act of worship- then it is considered a bidah. And indeed we have seen many of the people reciting Al-Faatihah on every occasion, to the extent that we have heard those who say “Read Al-Faatihah on the deceased” and on this one and that one, and all of this is from the innovated and evil practices.

Therefore, Al-Faatihah and other than it from the Suwar are not read in any situation, or place or time except if that (reading in that situation, place or time) has been legislated based upon the Book of Allah or the Sunnah of His Messenger (sallallaahu alaihi wa Sallam) and if not, then it is an innovation and its perpetrator is reproached.

[Shaykh Al-Uthaymeen’s Fataawa Noor alad Darb Vol.10 pg.95]

Responsibility in Knowledge and Da’wah – Ibn Uthaymeen رحمه الله 

Responsibility in Knowledge and Da’wah

‘Alî b. Abî Tâlib – Allah be pleased with him – said:

“Narrate to people what they can understand; do you want Allah and His Messenger ﷺ to be disbelieved?”

Quoted by Al-Bukhârî, Al-Sahîh, Chapter about a person preferring some people with certain knowledge to the exclusion of others.

Ibn Hajr said in Fath Al-Bârî,

“[In this narration] there is evidence that ambiguous knowledge should not be mentioned amongst the general public.”

Shaykh Muhammad b. Sâlih Al-‘Uthaymîn – Allah have mercy on him – explained this very important and often misunderstood point beautifully. After mentioning the narration of ‘Alî, he states:

It is therefore an aspect of wisdom in da’wah (calling others to Allah) that you should not surprise people with things they are not able to comprehend. Rather, you should call them in stages, bit by bit until their minds settle…”

He goes on to say:

“[The statement of ‘Alî] ‘Do you want Allah and His Messenger to be disbelieved?’ is a rhetorical question, posed as a criticism of such behavior. It means: by narrating to people things they cannot understand do you want Allah and His Messenger to be disbelieved? This is because in such cases when you say, “Allah said, and His Messenger said” they will say you have lied if their minds cannot comprehend what you are saying. Here, they are not disbelieving Allah and His Messenger, but they are disbelieving you because of this speech that you have attributed to Allah and His Messenger. Thus they will end up disbelieving Allah and His Messenger – not directly – but by way of the one who transmits this knowledge (i.e. you).

Now if it is said: Should we stop telling people things they cannot understand even if they need to know? The answer is: no, we do not leave this knowledge altogether, but we should tell them in a way that they will be able to understand. This is done by telling them stage by stage, bit by bit until they can accept the speech we want them to know and they can feel comfortable with it. We do not abandon knowledge that people cannot understand and just say ‘this is something they will reject or dislike so we will not speak about it.’

The same is the case with acting upon a Sunnah that people are not used to and which they might find objectionable. We should act by this Sunnah, but only after informing people about it, such that they will be able to accept it and feel comfortable about it.

We learn from this narration (of ‘Alî) that it is important to employ wisdom in calling to Allah, and that it is incumbent upon anyone who calls to Allah to consider the level of understanding of those he is inviting, and that he should put everyone in their proper place.

{MajmûFatâwâ Ibn ‘Uthaymîn Vol.10 p140.}

Translated by Owais Al-Hashimi

Aqeedah of the Salaf: The Hawd & The Kawthar (The Pool & The River) – Abu Muhammad al-Maghribee [Audio|En]by

Aqeedah of the Salaf: The Hawd & The Kawthar (The Pool & The River) – Abu Muhammad al-Maghribee [Audio|En]by

The Explanation of the Creed of the Salaf, by Imaam Abee Uthmaan Ismaa’eel bin Abdir-Rahmaan As-Saaboonee (rahimahullaah), as explained by our noble sheikh al-Allaamah Rabee’ bin Haadee Al-Madkhalee (hafidhahullaah).

Audio Lecture by: Abu Muhammad al Maghribee (hafidhahullaah)

[The below is the Text from the Book]

The Hawd & The Kawthar (The Pool & The River)

[89] They believe in the Hawd [102] and the Kawthar. Also in the entering of a group of Ahl ut-Tawheed into Paradise without account. There will also be a group from them who will have an easy reckoning, without any harm befalling them, or any punishment overtaking them. A group from them who had sinned will enter the Fire, then they will be freed and led out of it and joined up with their brothers who preceded them in entering Paradise. [103]

They (i.e. Ahl Hadeeth) know with certainty and truth that the sinful from amongst the Ahl ut Tawheed will not remain in the Fire eternally, and will not be left there forever. [104] As for the unbelievers, they shall abide in Hell forever and never come out of it nor shall they ever be reprieved. Allaah will never leave in the Fire anyone, who was disobedient from Ahl ul-Eemaan.


[102] TRANSLATORS NOTE: The Messenger of Allaah, (صلى الله عليه وسلم), said:

“My pool takes one month to cross. Its water is whiter than milk and its smell is nicer than musk. Its drinking cups are like the stars in the sky. One who drinks from it will never be thirsty again.” Related by al-Bukhaaree [No.6579]

[103] TRANSLATORS NOTE: Contrary to what the Mu’tazilah say.

[104] TRANSLATORS NOTE: Contrary to what the Khawaarij say.

Listen to the full audio explanation of the Book:

Homeschooling materials for children.

Visit the below websites containing beneficial materials for homeschooling your kids in the proper Islamic way. بارك الله فيكم

Ummassad publications

Things have Changed.

Umm Al-Dardâ` [the Younger] رضي الله عنها reports:

One day, Abû Al-Dardâ` رضي الله عنه came home angry, so I asked him, “What has made you so angry?” He replied, “By Allâh, I do not recognize anything from the Ummah of Muhammad صلى الله عليه و سلم except that they pray (salâh) in congregation.”

Al-Bukhârî, Al-Sahîh, Chapter on the Virtue of Praying Al-Fajr in Congregation.

We learn from this narration:

• Prayer (salâh) in congregation is from the characteristics of the Ummah of Allâh’s Messenger صلى الله عليه و سلم .

• The noble Companion Abû Al-Dardâ` رضي الله عنه was conveying the idea that deficiency and negative changes had begun to creep in to the practices of the Muslims, and he wanted to point out this evil so that people could be aware and try to keep to the original teachings. Al-Hâfidh Ibn Hajr states, “Abû Al-Dardâ` رضي الله عنه intended to point out that all the deeds of those mentioned had suffered some degree of deficiency and change, except praying in congregation. This [change] is relative, for the condition of the people during the time of the Prophet was better compared to how it changed after that time; and during the time of the Two Shaykhs (Abû Bakr and ‘Umar) رضي الله عنهم it was better compared to how it was after them. It is as if this concern came from Abû Al-Dardâ` towards the end of his life – during the latter part of ‘Uthmân’s رضي الله عنه Caliphate. And just imagine, if that virtuous generation was described by Abû Al-Dardâ` as it was, then what about those who came after them up to our own time?!”

• This narration shows us that we should be angry if some aspect of the religion is changed, and that renouncing evil can be done by showing one’s anger if one is not able to do any more than that.

{Taken from Fath Al-Bârî of Ibn Rajab and Fath Al-Bârî of Ibn Hajr; both of which are commentaries on Sahîh Al-Bukhârî}

Judging a website by way of links to the popular Salafi websites?

Bismillah. Alhamdulillah. Was salatu was salamu ‘ala Rasoolillah. Amma ba’d.

ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻭﺭﺣﻤﺔ ﺍﻟﻠﻪ ﻭﺑﺮﻛﺎﺗﻪ

My dear brothers & sisters. I advise you all to listen to the last couple of audios that was posted on this blog. Especially this one.

And I advise you not to accept any new principle that is brought about by a student of knowledge, no matter who they are unless they have a scholar of Ahlus Sunnah saying what they are saying. Especially when they have no Salaf for a principle that they just brought into the manhaj of Ahlus Sunnah, nor did any of the Salaf understand it in that way. Nor do they have any textual evidence to claim what they are claiming. No matter who this is, and no matter how much respect we have for them, and how many years we have learned from them. We are living in times of fitnah, where our teachers, and students of knowledge we have looked up to are falling into fitan and fighting one another over issues that have nothing to do with manhaj. We have warnings being issued against websites and blogs that call to Tawheed and Sunnah, free from any kind of misguidance and free of any content of the people of hizbiyyah (partisanship), and hawaa (desires) and bid’ah (innovation). Yet these websites are being warned against privately and publicly because they direct traffic away from the “popular” Salafi websites, and the claim is that the intent of the blog/website owners is that they want to divert traffic away and build a “followership”. Reaching into the affairs of the heart, and of the ghayb to judge someone’s niyyah.

So I advise you to deeply reflect on the opinions you take from a student of knowledge, which they have no scholar saying what they say, and it is only from the students of knowledge and their followers. Listen to the small clip of testing people by Shaykh ‘Abdurrahman Omisan and think about this concept of “If a website links you to the scholars of Ahlus Sunnah, and translates from their works, and it does not hold any kind of stance against the Salafi shuyookh, but yet JUST because it has no links to the popular Salafi websites, that must mean there is something wrong with it? Is this not the sole definition of hizbiyyah? Where we restrict the truth to only a group, and if the truth comes from this group then we are with it, and if the haqq comes from elsewhere then we are not with it? Open your eyes.

There is something severely wrong with elevating students of knowledge above their level, and taking their sayings over anything that the scholars have ever taught us. And if you really are to apply that principle, then why not apply it to ALL of the Salafi websites? How come, the websites of the scholars do not link to these “popular websites”? Have you ever heard anything from the scholars that says this? That if a website does not link to Shaykh so and so’s website, or so and so’s website, then there is a question mark on it?

Where is this principle from? Open your eyes my brothers and sisters. has been connecting the brothers & sisters to Da’wah tu Salafiyyah for over a decade. Before many of us became Salafi, and for some of us, when we first accepted Islam. Allah knows best, and the proof is on the website, but as far as we know there is no content on that website that is from the works of the people of hawaa. Yet just because the website does not link to the “popular” Salafi sites, there is a question mark on it?

Can the principle not just be flipped on the critic? How come these “popular” websites are not linking to one of the oldest Salafi websites on the Internet ( How come these “popular” websites are not linking to Yes. Owais Al-Haashimi’s website. Because that website does not link to these popular Salafi sites, then it must have a question mark on it? Why are they not linking to these websites that have been known for their call to the da’wah for so long? Why are they not linking to, which has been known to connect the people to the Salafi scholars for so long? Can the same principle not be applied to the critics?

And why are we to assume that just because these websites are set up…their intent is to divert traffic away from the “popular” ones? And to compete with the popular ones? And to achieve a “followership” and “seek fame”? Where did we get this key to unlocking what lies in someone’s heart? What if they just want to gain the reward as most Salafis would want to do? Why is our first thought negative about the owners of these websites?

Just to be clear, no I am not referring to Brixton, Luton, madeenah.con, hajuri’s oloom & the likes. No. I am referring to Salafi websites that connect you to the scholars and are free from unclear individuals. The haqq is not restricted to a certain group of students of knowledge and who they deem fit to be acceptable or not. The da’wah is bigger than you. The role of a student of knowledge is to connect us to the scholars. If they begin to bring things in from their own logic and their own principles and they have no scholars preceding them in this principle, then no we do not accept it.

And before you think what my advice is from myself, and I just made all this up. Then I advise you all, if you can speak Arabic to call up the scholars of Ahlus Sunnah and ask them about this principle. I promise you the scholars do not teach this principle of “If they do not link to the Salafi sites and want to remain independent then there is something wrong with them.” Ponder on Shaykh Omaisan’s advice and if you can go visit him and ask him about some of these things. Ask the students of knowledge who are not living in the west about this principle and you will see what the position of Ahlus Sunnah is. We are Salafi. The haqq is bigger than us. And the da’wah is bigger than us. And the call to Allah is bigger than our affiliation to the Salafi masaajid, maraakiz and a group of the students of knowledge.

ﻭﺍﻟﻠﻪ ﺃﻋﻠﻢ

whatever I have said that is correct is from Allah alone, and whatever I have said erroneous is from myself and Shaytaan.

  1. Source:

Al-Albānī Regarding the Hesitation of Allāh عزَّ و جلَّ 

From Abū Hurayrah, may Allāh be pleased with him, who said: “The Messenger of Allāh ﷺ said:

Indeed Allāh the Most High said:

Whoever shows enmity to a faithful, pious believer (walī) of mine, indeed I give him notice of war. And my slave never sought to get closer to me with anything more beloved to me than that which I have made obligatory upon him. And my slave continues to get closer to me with voluntary deeds until I love him. Then if I love him, I become his hearing that he hears with,[1] his sight that he sees with, his hand that he strikes with, and his leg that he walks with; and if he asks of me, I will certainly give him that which he requests, and indeed, if he seeks refuge with me,  I will certainly protect him; and I never hesitate about a matter I am about to do like I hesitate about seizing a believer’s soul: he does not like death, and I do not like that which causes him distress.

Ṣaḥīḥ (Silsilah al-Aḥādīth al-Ṣaḥīḥah, Ḥadīth 1640)

[A Point of Benefit Mentioned by Shaykh al-Albānī رحمه الله]

Then Shaykh al-Islām [Ibn Taymiyyah رحمه الله] has a valuable response to a question about the hesitation that is mentioned in this ḥadīth. I quote it here with some abridgement because it is so precious and important.

He says, may Allāh the Most High have mercy on him (Majmūʿ al-Fatāwá, 18/129-31):

This is a ḥadīth of distinguished status, and it is the most notable ḥadīth that has been narrated concerning the characteristics of the faithful, pious believers (awliyā’). And a group rejected this speech,[2] saying: “Indeed, Allāh is not to be described as hesitating, since only one who does not know the final consequences of various affairs hesitates, and Allāh is the most knowledgeable of consequences.” And perhaps some [others] have [wrongly] said: “Indeed, Allāh handles affairs with hesitancy”!

And the truth of the matter is that the speech of His Messenger ﷺ is the truth, and no one is more knowledgeable about Allah than His Messenger ﷺ, no one more sincere to his assigned people (ummah), no one more precise with the Arabic language or better at explaining things than he.

So with that being the case, those who act as if they have more knowledge or skill [than he] and those who find fault with him are from the most astray of people, the most ignorant of them, and the worst of them in manners; rather, it is obligatory to discipline them and punish them as the Muslim ruler sees fit, and it is obligatory to defend the speech of the Messenger of Allāh ﷺ from false assumptions and corrupt beliefs and ideologies.

But the one who hesitates from among us, even if his hesitation about a matter were due to his not knowing the final outcome of affairs, [it still remains that] whatever Allāh describes Himself with is not to be put in the same class as whatever one of us might be described with, for indeed the reality is that Allāh—nothing whatsoever is even the slightest like Him.

After that, this [reasoning, if applied to all cases] is false, for at times one hesitates due to not having knowledge of all the consequences, and at times, due to that which is in the two actions [before him] from benefits and harms—such that he wants to do something because of what it contains of benefit, while he dislikes it because of what it contains of harm, [his hesitation in this case] not being due to his ignorance of some particular thing that might be liked from one angle and disliked from another, as it has been said:

Grey hair is despicable, and it is despicable for me to part with it.
Amazing that a thing can be, while despised, so lovable.

And this is [just] like a sick person’s wanting his repulsive medicine; rather, everything that the slave [of Allāh] wants to do from the righteous deeds that his soul dislikes is from this type [of hesitation].

And in the Ṣaḥīḥ [of al-Bukhārī]:

The Fire was encircled by desires; the Garden of Paradise, by things disliked.

And Allāh the Most High says:


“Fighting the disbelievers has been prescribed for you while it is full of difficulty and severe hardship upon you….”

(Al-Baqarah: 216)

And it is from this type [of hesitation] that the meaning of hesitation mentioned in the ḥadīth becomes apparent, for indeed He says: “… my slave continues to get closer to me with voluntary deeds until I love him.” So it is a fact that the slave whose state of affairs is like this has become beloved to al-Ḥaqq, loving Him; he gets closer to Him by performing the obligatory deeds—and He loves them [the obligatory deeds]; after that, he strives to perform the voluntary deeds, which He loves—and He loves the one who does them.

Thus he did everything he was capable of doing from that which is loved by al-Ḥaqq, so al-Ḥaqq loved him for his acting upon that which He loves from both sides [obligatory and voluntary] by seeking agreement in will, whereby He loves that which His loved one loves and dislikes that which His loved one dislikes.

And al-Rabb does not like to cause distress to His slave and loved one, so it follows from this that He does not like death so that there might be more of that which his loved one loves.

And Allāh, exalted is He above every deficiency, has ordained death. So everything He has ordained, He wills, and there is no way out of that. Thus al-Rabb wants his [loved one’s] death due to that which has occurred earlier from His ordaining it, and He, at the same time, dislikes causing His slave distress—specifically, the distress caused to him by death.

So death becomes something that is sought after by al-Ḥaqq from one angle, disliked by Him from another, and this is the reality of hesitation: it is that a thing is desired from one angle, disliked from another. And even if it is inevitable that the decision swings to one side more than the other, as it does in favor of [His] willing death, that still occurs along with [His] not liking that which distresses His slave at the same time. And His willing the death of a believer He loves while disliking that which causes him distress is not like His willing the death of a disbeliever He detests and for whom He wants to cause distress.

And [Shaykh al-Islām] mentions elsewhere (Majmūʿ al-Fatāwá, 10 / 57-59):

And Allāh makes it clear that He hesitates because hesitation is the occurrence of two opposing wills. Thus He, exalted is He above every deficiency, loves that which His slave loves and dislikes that which His slave dislikes—and he does not like death, so He, exalted is He above every deficiency, does not like it, as He says: “…and I do not like that which causes him distress.”

At the same time, He, exalted is He above every deficiency, has ordained death, so He wants him to die; thus, He called that [occurrence of two opposing wills] hesitation. Then He made it clear that this is unavoidable.


Al-Albānī, Muḥammad Nāṣir al-Dīn. Silsilah al-Aḥādīth Aṣ-Ṣaḥīḥah. Riyadh: Maktabah al-Maʿārif.

Abī Rabīʿ, ʿAbd al-Laṭīf ibn Muḥammad ibn Aḥmad ibn. Nuẓum al-Farā’id Mimmā Fī Silsilatay al-Albānī Min Fawā’id. Riyadh: Maktabah al-Maʿārif, 1999.


* 1. The meaning of this and the following phrases is that Allāh directs his slave’s hearing, sight, hand and legs to that which is right and best, i.e. to that which He loves. Refer to the explanation of the thirty-eighth ḥadīth of Imām al-Nawawī’s Forth Ḥadīths by Shaykh Muḥammad al-ʿUthaymīn رحمه الله.

* 2. i.e., the saying of Allāh as narrated to us by His Prophet ﷺ: “[A]nd I never hesitate about a matter I am about to do like my hesitation about seizing a believer’s soul: he does not like death, and I do not like that which causes him grief,” as is evident from the original question Shaykh al-Islām was asked in al-Majmuʿ.

* 3. English meanings of Qur’ānic verses are based on the tafsīrs of Ibn Kathīr, Al-Ṭabarī, Al-Baghawī, Al-Saʿdī رحمهما الله.